POSTCONCILIAR ECCLESIOLOGY OF THE FRANCISCANS IN BOSNIA

Disertacija odgovara na pitanja kakva je ekleziologija zastupljena u zajednici franjevaca Bosne Srebrene od Drugog vatikanskog sabora (1962. - 1965.) do danas, koji su modeli Crkve zastupljeni u toj zajednici, koliko je govor franjevaca o Crkvi u ovom razdoblju u skladu s koncilskom ekleziologijom te koji su dosezi i posljedice njihove ekleziologije za Provinciju Bosnu Srebrenu, kao i za crkvena i društvena zbivanja. Kako bi se došlo do pouzdanih zaključaka, rad je istražio što su i na koji način o Crkvi pisali i objavljivali franjevci ove zajednice u svojim periodičnim izdanjima, priručnicima, župnim i samostanskim listovima te autorskim djelima. Pozornost je posvećena kako djelima franjevaca ove zajednice tako i djelima drugih autora izvan ove zajednice, uključivo inozemne, koja su franjevci u svojim pisanim ostvarenjima objavljivali, odnosno prevodili, a imala su za temu fenomen Crkve. Ekleziološka strujanja prisutna u istraženim tekstovima i djelima uspoređena su s nekim od dominantnih pravaca pokoncilske ekleziologije. Učinjeno je to u svjetlu doprinosa Averyja Dullesa koji je, baveći se komparativnom ekleziologijom, kod protestanata i katolika u poslijekoncilskoj ekleziologiji razlučio pet glavnih eklezioloških trendova, tipova, odnosno modela Crkve predlažući na kraju i svoj, šesti. Istraživanje i teološka analiza tako su utvrdili kako je prevladavajući model Crkve u ekleziologiji franjevaca Bosne Srebrene u ovom vremenskom okviru sakramentalni model. Drugo najzastupljenije shvaćanje Crkve model je mističnog zajedništva, a nakon njega dolazi služiteljsko shvaćanje Crkve. Nešto je slabije zastupljen institucionalni model Crkve, kao i onaj koji Crkvu vidi kao navjestiteljicu Radosne vijesti. Model Crkve kao zajedništva učenika, potencijalni sintetički model Crkve, jedva da je uopće prisutan. Uz obilje plodonosne, izgrađujuće, životvorne i koncilske ekleziologije, značajan dio ekleziologije iz promatranog perioda u koncilskom smislu generira nepotpunu, nesustavnu i fragmentiziranu sliku Crkve. Ova je ekleziologija stoga propustila priliku biti koncilski više vjerna i bogata te s većim povjerenjem u unutarnje zajedništvo Crkve u kojem se dogodio Koncil, u kojem se neprekidno događa dijalog, odvija razmjena mišljenja i javna rasprava o svim pitanjima, prema prastarom načelu, in necessariis unitas, in dubiis libertas, in omnibus caritas - u bitnome jedinstvo, u nebitnome sloboda, u svemu ljubav.This dissertation attempts to answer the question of what kind of ecclesiology is present in the community of the Bosnian Franciscan province (or "Bosna Srebrena" as it is officially titled) from the time of the Second Vatican Council (1962 – 1965) until today; which models of the Church are present in that community and in what degree the talk of the Franciscans in this period is in accordance with the ecclesiology of the Vatican II; how far it reaches and what are the effects of their ecclesiology on the Province of Bosna Srebrena, as well as on Church and social events. These questions are essential for this community given that it is about one of the largest Franciscan communities in the world which in the past extended from the Adriatic to the Dead Sea and from which another three Franciscan communities developed in time in Croatia and Bosnia and Herzegovina. After more than seven centuries of evangelisation and cultural activity, this Province up until today stayed an essential ecclesial and societal factor in Bosnia and Herzegovina, with members working in fourteen countries other than Croatia and Bosnia and Herzegovina. Fifty years from its beginning, and actually now even since the end of the Second Vatican Council (which spoke to the Church in a modern way), were the inspiration to search for scientific answers to these questions. The importance of the Council, as well as the ecclesiology it brought forth, for understanding of the Church and her relationship with the world, were at the same time decisive factors in focusing and in large part limiting this research particularly to the period of the Second Vatican Council and immediately after it. In order to arrive at reliable scientific answers to the question about the ecclesiology of the Bosnian Franciscans in the past half a century, it had to be researched what and in what way had the Franciscans of this community written and published in their periodic publications, manuals, authoring works, as well as parish and monastical newsletters. Thus, this dissertation paid special attention to texts and works of the Franciscans themselves, as well as the texts of authors outside this community including foreign authors, which Franciscans published and translated and which dealt with the subject of Church phenomenon. After the main elements of the Ecclesiology of the Second Vatican Council had been succinctly presented, this dissertation has brought out a concise overview of the religious and cultural context in which the Franciscans of this Province found themselves in the period immediately after the World War II until the Second Vatican Council. This was followed by an analysis of ecclesiastical texts in the publications of the Franciscans of Bosna Srebrena which were published in this period or are being published to this day: Bosna Srebrena, Dobri pastir (Good Shepherd) (Nova et Vetera), Kalendar Dobri pastir (Good Shepherd Annual), Kalendar sv. Ante (St. Anthony Annual), Jukić, Bilten Franjevačke teologije (Franciscan Theology Newsletter), Svjetlo riječi (Light of the Word) and Bosna Franciscana. After that, the manual of ecclesiology as theological subject used in the same period by the students at the Franciscan seminary in Sarajevo was presented and the ecclesiastical texts taken from parish and monastical newsletters as well. This was followed by the presentation of the works which were authored or translated in the last half a century by the Franciscans of this community and which theologically dealt with the subject of the Church: Danijel B. Krželj, Ecclesia caritatis. Concilii Vaticani II doctrina de caritate pastorali Ecclesiae. Pars dissertationis ad lauream, 1972.; Luka Markešić, Crkva u samoupravnom socijalizmu (Church in the Self-Governing Socialism), 1986.; Vitomir Slugić, Crkva i Crkve (Church and Churches), 1987.; Miron M. Sikirić, La Communio quale fondamento e principio formale del diritto canonico. Studio teologico-giuridico (The Communion as foundation and principle of the Canon Law. Theological-Juridical Study), 2001.; dr. fra Luka Markešić, Crkva Božja, postanak, povijest, poslanje (Church of God, Origin, History, Mission), 2005. and Luka M. Markešić, Izgradnja Crkve prema Prvom pismu Korinćaninima (Building of the Church according to the First Letter to the Corinthians), 2005. Ecclesiastical assertions in these texts and works are compared with theological statements of other theologians, domestic and foreign, as well as with the documents of the Second Vatican Council and other documents of the magisterium of the Church. Following that, certain theological conclusions were drawn in order to arrive at theological valorization of the content studied. Ecclesiological thinking present in texts and works of the Franciscans were compared in the end to some of the dominant directions of post-Council ecclesiology. It was done in the light of contributions by Avery Dulles who, talking about comparative ecclesiology in protestant and Catholic churches in post-Council era distinguished five main ecclesiastical trends, types, and actually models of the Church suggesting in the end a sixth one, which was his own. Research and analysis of this dissertation thus determined that the prevalent model of the Church in the ecclesiology of the Bosnian Franciscans in this period is a sacramental model. Next most prevalent: an understanding that the Church is a model of mystical communion, and after that comes understanding of the Church as a servant Church. The institutional model of the church is less present, as well as a model which sees the Church as a herald of the Good News. The model of the Church as a community of disciples, and a potential syntetic model of the Church, is barely evident. With the abundance of fruitful, constructive, life giving, and conciliar ecclesiology, a significant portion of ecclesiology from the researched period in the conciliar sense generates an incomplete, unsystematic, and fragmented image of the Church. This ecclesiology thus missed the oportunity to be more faithful to the Council, and more rich, and show more confidence in the internal communion of the Church in which the Council happened, in which dialog happens, in which exchange of opinions and public discussion about all topics happens, according to the ancient principle in necessariis unitas, in dubiis libertas, in omnibus caritas - unity in necessary things; liberty in doubtful things; charity in all things